Tibetan Buddhism is generally divided into two periods of dissemination: earlier (ngadar) and later (chidar) dissemination. Tantric Buddhism, in turn, had a major influence on all types of Tibetan Buddhism. Vajrayana Buddhism in particular involves a significant emphasis on Tantric practices. Although there is no standard list of Tantric techniques, certain elements are agreed upon and found in all practices and schools. These include abhisekas (receiving initiations), mantras (reciting incantations), mudras (positioning the body in specific postures similar to those of a deity), and mandalas (visualizing representations of Tantric deities). Due to the complex nature of Tantric rituals, Vajrayana Buddhism emphasizes the importance of a guru who helps Tantric disciples gain understanding and realization.
An essential element of Vajrayana is the element of sexuality depicted through representations of Buddhahood as a union of compassion and wisdom. The yab yum symbol is a notable example of this representation, as it depicts male and female Tantric deities in a union. Due to these images and representations, those who are not closely familiar with Tantric Buddhism often strongly associate it with sexuality, while the vast number of Tantric practices are not connected to it. To order these diverse practices, a classification was created which includes four subdivisions. These are Action Tantra, focused on pragmatic goals, Performance Tantra focused on identifying oneself with a deity and attaining enlightenment, Yoga Tantra, focused on attaining the state of Buddhahood, and the Highest Yoga Tantra (Duckworth, 2019). The latter is also divided into Mahayoga Tantra, which includes initiations and practices involving sexuality, and Yogini Tantras, which retained the element of sexuality and the use of substances, considered impure in Indian culture.
Another important aspect of Tibetan Buddhism is external and internal preliminary practices. External preliminaries allow those conducting the practice to eliminate their attachment to samsara, move to liberation and Buddhahood, and contemplate the cause-and-effect nature of karma. Internal preliminaries, on the other hand, have more relation to Tantra, as they include repeating mantras, visualizations, and other ritual actions. Diverse preliminary practices are present in all schools of Tibetan Buddhism.
The four major schools that were formed after the dissolution of the Tibetan Empire are Nyingma, Kagyu, Sakya, and Gelug. The Nyingma school recognized two forms of lineage transmission: Kama, or the “long” transmission of scriptures from the master to the disciple, and Terma, or the “short” transmission. In turn, the Kagyu school places more emphasis on meditation, and the Sakya school – on spiritual insights and monastic institutions. The newest school, Gelug, emphasizes scholastic training as a preparation for meditation and incorporates its Tantric systems, as well as elements and practices from other schools of Tibetan Buddhism.
It can be concluded that the history of Buddhism is extremely rich and full of interesting nuances. These readings presented valuable information on different schools of Tibetan Buddhism, their development, and the influence they had on various religious practices and techniques. It was also very interesting to read about the types of Tantric practices. While they appear to have different meanings and goals, some practices should be conducted together, like a mantra, mudra, and mandala. The combination of these sacred practices allows one to establish a strong connection to the deities and become closer to Buddhahood. Thus, reading about this and other practices helps to understand the purposes of different techniques in Tibetan Buddhism.
Reference
Duckworth, D. S. (2019). Tibetan Buddhist philosophy of mind and nature. Oxford University Press, USA.